[64] The Muses were the daughters of Mnemosyne: but who was their
Father?
[65] Schol. _Od._ xix. 163.
[66] _Fr._ 64 (Didot).
[67] _Fr._ 25 (Didot).
[68] Plut. _De Plac. Phil._ v. 19 (Ritter and Preller, 7th ed., 16).
[69] Euseb. _Praep. Ev._ i. 8 (R. P. 16).
[70] Plut. _Symp. Quaest._ viii. 8. 4 (R. P. 16).
[71] Hippocrates, περἱ φύσιος παιδίου (ed. Kuhn, Leipzig, 1825, p. 391).
[72] Hippolytus, _Ref. Haer._ i. 9 (R. P. 171).
[73] Herodotus ii. 143.
[74] Herodotus ii. 10-11.
[75] Herodotus ii. 12.
[76] Herodotus v. 9.
[77] Aeschylus, _Fr._ 177.
[78] _Fr._ 183.
[79] _Suppl._ 286.
[80] _Fr._ 303.
[81] _Fr._ 290.
[82] _P. V._ 808.
[83] _Fr._ 178.
[84] _Suppl._ 287.
[85] _P. V._ 723.
[86] Compare μύρμηκες in _P. V._ 453 with Hes. _Fr._ 64, about the
aborigines of Aegina, and with Lucretius v. 790 ff.
[87] _Persae_, 181 ff.
[88] _Suppl._ 234 ff.
[89] _Suppl._ 287-8.
[90] _Suppl._ 241-3.
[91] _Suppl._ 244-5.
[92] _Suppl._ 279 ff.
[93] viii. 144 αὖτις δὲ τὸ Ἑλληνικόν, ἐὸν ὅμαιμόν τε καὶ ὁμόγλωσσον,
καὶ θεῶν ἱδρύματά τε κοινά καὶ θυσίαι ἤθεά τε ὁμότροπα, τῶν προδότας
γενέσθαι Ἀφηναίους οὐκ ἂν εὖ ἔχοι.
[94] _Religion and Conscience in Ancient Egypt_, pp. 18-20.
[95] Herodotus iv. 23 ἄνθρωποι λεγόμενοι εἶναι (1) πάντες φαλακροὶ ἐκ
γενετῆς γινόμενοι, καὶ ἔρσενες καὶ φήλεαι ὁμοίως, καὶ γένεια
ἔχροντες μεγάλα, (2) φονὴν δὲ ἰδίης ἱέντες, (3) ἐσθῆτι δὲ
χρεώμενοι Σκυθικῇ, (4) ζῆντες δὲ ἀπο δενδρέον. An exactly
similar series of adversatives follows in the very next sentence, about
the _Pontikon_ tree.
[96] Herodotus vii. 183.
[97] Herodotus vii. 181.
[98] Herodotus iv. 110.
[99] The phrase of Herodotus i. 105, if interpreted strictly, means
that the Scythians of _Scythia_ themselves suffered from this defect,
and gave as the reason for it the story which he relates.
[100] Hippocrates, περι ἱερῆς vούσου (ed. Kuhn, Leipzig, p. 561), ἐμοὶ
δὲ καὶ αὐτέῳ δοκεῖ ταῦτα τὰ πάθεα θεῖα εἶναι καὶ τἆλλα πάντα, καὶ οὐδὲν
ἕτερος ἑτέρου θειότερος οὐδὲ ἀντθρωπίνωτερον, ἀλλὰ πάντα θεῖα· ἕκαστον
καὶ ἔχει φύσιν τῶν τοιουτέων, καὶ οὐδὲν ἄνευ φύσιος γίγνεται.
[101] Herodotus v. 9.
[102] Murray, _The Rise of the Greek Epic_, p. 69.
[103] Egypt, of course, had done great things in this direction under
the earliest dynasties.
[104] Hippocrates, περὶ Ἀέρων (ed. Kuhn), p. 551.
[105] Hippocrates, περὶ Ἀέρων (ed. Kuhn), p. 550.
[106] Diogenes Laertius ii. 16 (R. P. 169).
[107] Simpl. _in Arist. Phys._ fol. 6 (R. P. 170).
[108] Choerilus is the only early authority for the theory, criticized
by Hdt. iii. 115, that the Eridanus is in Germany. Serv. ad Virg. _G._
i. 482 ‘Thesias (Ctesias) hunc (Eridanum) in Media esse, Choerilus
in Germania, in quo flumine Edion (Phaethon) extinctus est.’ Fr. 13
(Didot). Choerilus fr. 3 (Didot):
μηλονόμοι δὲ Σάκαι, γενεῇ Σκύθαι, αὐτὰρ ἔναιον
Ἀσίδα πυροφόρον, νομάδων γε μὲν ἦσαν ἄποικοι
ἀνθρὠπων νομίμων.
[109] Fragment 189 ἀλλ’ ἱππάκης βρωτῆρες εὔνομιοι Σκύται. Fragment 184:
ἔπειτα δ’ ἥξει δῆμον ἐνδικώτατον
... ἁπάντων καὶ φιλοξενώτατον
Γαβίους, ἵν οὔτ’ ἄροτρον οὔτε γατόμος
τέμνει δίκελλ’ ἄρουραν, ἀλλ’ αὐτόσποροι
γύαι φέρουσι βίοτον ἄφθονον βρότοις.
[110] Plato, _Rep._ 370-2.
[111] Plato, _Rep._ 373.
[112] Far more explicit and detailed is the comparative study of
foreign customs which _underlies_ Socratic doctrine in the _Laws_. The
stock examples of the fifth century, Sarmatians (804 E), Amazons (806
A), Thracians (805 D), and the like, are all there, side by side with
the Spartans and the Cretans, the Persians, the Egyptians, and the
Phoenicians (750 C). But the anthropological basis of fourth-century
thought is a distinct subject, and would require a whole chapter to
itself.
[113] Hdt. i. 59.
[114] P. Ure, _Journ. Hell. Studies_, xxvi. pp. 134 ff.